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Why Reham Khan Had to Lie on Her Resume?

When I disclosed in January that cricket legend Imran Khan had secretly married former BBC presenter Reham Khan, his ex-wife Jemima Goldsmith seemed less than thrilled and publicly thanked Pakistanis who contacted her to say she remained their favourite First Lady.

Now questions are starting to be asked about the CV of TV journalist Reham, 42, who left Britain for Pakistan two years ago. Reham’s personal website states that she won her post as a reporter on the BBC regional show South Today after starting a postgraduate course ‘in Broadcast Journalism at North Lindsay [sic] College’, in Scunthorpe, Lincolnshire.

However, according to officials at North Lindsey, it has never offered such a course.

Indeed, it does not teach journalism at all. Furthermore, they can find no record of anyone bearing Khan’s name or age ever having enrolled.

Questions are starting to be asked about Reham’s CV. She is pictured with her husband

‘We do not have anyone by those names or date of birth having attended this college,’ says a spokesman. ‘We have never done a degree in broadcast journalism.’

Reham could not be reached for comment but it is not the first time that her past has been clouded in mystery.

In early 2015, she claimed in an interview with a Pakistani journalist that she was a victim of domestic violence during her first marriage, to 54-year-old NHS psychiatrist Dr Ijaz Rehman.

However, this was angrily denied by the doctor, who told me: ‘I reject these allegations strongly.

‘I have never lifted hands on anyone. Domestic violence is a very serious offence.

‘I work in a very senior position in the NHS and if I was convicted or charged or found involved in domestic violence, in any sense, I wouldn’t have been able to practise.’

Imran, 62, who is now a leading politician in Pakistan, has two sons from his nine-year marriage to Jemima, 41, and a daughter from a previous relationship with the late heiress Sita White. Reham has three children from her previous marriage.

She married Imran in a simple ceremony in Islamabad after a whirlwind romance and their wedding was reported to have been met with opposition from some members of his family.
Reham was subjected to insults after photos of her in ‘revealing’ clothes and a video of her dancing the tango were posted on the internet in the conservative Islamic country.

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Published by alaiwah

ALAIWAH'S PHILOSOPHY
About 12 years ago, while studying Arabic in Cairo, I became friends with some Egyptian students. As we got to know each other better we also became concerned about each other’s way of life. They wanted to save my soul from eternally burning in hell by converting me to Islam. I wanted to save them from wasting their real life for an illusory afterlife by converting them to the secular worldview I grew up with.
In one of our discussions they asked me if I was sure that there is no proof for God’s existence.
The question took me by surprise. Where I had been intellectually socialized it was taken for granted that there was none.
I tried to remember Kant’s critique of the ontological proof for God. “Fine,” Muhammad said, “but what about this table, does its existence depend on a cause?” “Of course,” I answered. “And its cause depends on a further cause?” Muhammad was referring to the metaphysical proof for God’s existence, first formulated by the Muslim philosopher
Avicenna.
Avicenna argues, things that depend on a cause for their existence must have something that exists through itself as their first cause. And this necessary existent is God. I had a counter-argument to that to which they in turn had a rejoinder. The discussion ended inconclusively.
I did not convert to Islam, nor did my Egyptian friends become atheists. But I learned an important lesson from our discussions: that I hadn’t properly thought through some of the most basic convictions underlying my way of life and worldview — from God’s existence to the human good.
The challenge of my Egyptian friends forced me to think hard about these issues and defend views that had never been questioned in the milieu where I came from.
These discussions gave me first-hand insight into how deeply divided we are on fundamental moral, religious and philosophical questions. While many find these disagreements disheartening, I will argue that they can be a good thing — if we manage to make them fruitful for a culture debate.
Can we be sure that our beliefs about the world match how the world actually is and that our subjective preferences match what is objectively in our best interest? If the truth is important to us these are pressing questions.
We might value the truth for different reasons: because we want to live a life that is good and doesn’t just appear so; because we take knowing the truth to be an important component of the good life; because we consider living by the truth a moral obligation independent of any consequences; or because we want to come closer to God who is the Truth. Of course we wouldn’t hold our beliefs and values if we weren’t convinced that they are true. But that’s no evidence that they are.
Weren’t my Egyptian friends just as convinced of their views as I was of mine? More generally: don’t we find a bewildering diversity of beliefs and values, all held with great conviction, across different times and cultures? If considerations such as these lead you to concede that your present convictions could be false, then you are a fallibilist.
And if you are a fallibilist you can see why valuing the truth and valuing a culture of debate are related: because you will want to critically examine your beliefs and values, for which a culture of debate offers an excellent setting.
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